Translation and Sermon by Nate Wilson for Christ the Redeemer Church, Manhattan, KS 21 Dec 2008
1. Some of y’all, having an issue with another, resolve to be judged before the unrighteous, yet shouldn’t it be before the saints?
2. Or have y’all not known that the saints will judge the world?
And if the world is judged by you, are you not qualified for the smallest courts?
3. Have you not known that we will judge angels?
Why not also this-worldly life?
4. Therefore, if y’all use this-wordly courts, the ones counted out in the church are those you are seating in judgment, 5. toward shame for y’all, I say.
Is it so, that there is not a wise man among you - not even one - who would be able to arbitrate for his brother?
6. But instead, brother is judged against brother, and this before unbelievers!
7. Therefore it is already a total defeat for y’all that you have lawsuits with one another!
On account of some, shouldn’t you rather let yourself be treated unjustly?
On account of some shouldn’t you rather let yourself be cheated?
8. But instead there is this: you yourselves are treating unjustly and cheating even brothers!
9. Or have y’all not known that the unrighteous will not inherit the kingdom of God?
Do not be deceived:
Neither the immoral nor idol-worshippers, nor adulterers, nor gays nor homosexuals, 10. nor thieves, nor the greedy, nor drunkards nor abusers nor graspers will inherit the kingdom of God.
11. And such were some of y’all,
but you washed yourselves,
but you were made holy,
but you were made righteous
in the name of the Lord Jesus Christ
and in the Spirit of our God.
A din torah is the Jewish substitute for going to court. Jewish law does not allow one to be a plaintiff in a secular court without first obtaining permission from a Jewish court. In a din torah, people who have a dispute present their cases before a panel of three judges, generally rabbis. At the end, the judges issue a decision which is binding on the parties, both as a matter of secular and Jewish law…
The Beth Din of America, like many other batei din, tries to make sure that its decisions can be enforced in secular court. The American legal system allows the parties to a dispute to sign an “arbitration agreement,” which means that both sides agree to take the case to a forum other than a court for a decision, and they are legally obligated to follow that decision. Therefore, prior to a din torah, both parties sign an arbitration agreement.
The arbitration agreement also serves a role under Jewish law. It clarifies what dispute the beth din is deciding. Also, since the parties usually have a choice of several batei din, the arbitration agreement / shtar beirurin indicates that both sides accept the decision of the particular beth din…
The parties take turns presenting, going back and forth, until both sides have fully presented and fleshed out their views of the dispute…
In beth din, like in any court, it can be essential to bring testimony to bolster one’s claims. In principle, according to Jewish law, witnesses are required to be observant males above age 13 who have no stake in the outcome of the din torah. The Beth Din of America nevertheless often allows interested parties (such as family members) to testify because their testimony often helps clarify the case…
[D]ecisions of the beth din are issued in writing. The decision doubles as an “arbitration award,” so as to be enforceable under secular law as well… Unless specified otherwise, the decision is final and takes effect immediately… Decisions are only overturned if the appellate judge reviewing the case finds a clear mistake in the original decision..
SOURCE: www.bethdin.org/docs/PDF1-Layman's_Guide.pdf
I) The Problem (vs. 1-)
A) :Some one has a pragma/matter/grievance/case/dispute/literally something which is “done” with someone else.
B) Then they dare/resolve/make up their mind/presume/assume a bold bearing (Pershbacher’s Lexicon) to bring the matter to judgment in the secular court system.
C) Paul’s use of
the word “unrighteous/unjust” (not “ungodly” as per NIV) to describe the
secular courts being given jurisdiction over believers gives away his position:
Only God can know and define right from wrong, so those who don’t know and
obey him are necessarily “unrighteous.”
II) Why should saints judge?
A) :Paul introduces his admonition with a question in v.1 “shouldn’t it be before the saints?” or “Dare he take it before the unrighteous instead of the saints?”
B) In vs. 2-6, Paul uses three sets of questions to show why it is better to use Christian arbitration rather than civil courts to settle disputes between believers:
1. First set of questions: (v.2) “Don’t you know that the saints will judge the world”
(a) Not speaking of Roman Catholic super-saints, but of all Christians, as we have seen in 1:2. 6:11 also uses the same word: “you were sanctified/ made saints” - inducted into a special relationship with God that is no longer controlled by sin.
(b) How could they have known? JFB suggests that they should have known this from the prophecy of Daniel (“God is judge”) 7:22-27 “…the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom… (27) Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.”
(c) If this is true, then Question 1b at the end of v.2 should be answered in the negative. “Are you unworthy/incompetent to judge the smallest matters/courts/trivial cases?” No way! If God trusts me to judge international disputes, I’m good to go with the little stuff!
(d) So Paul does away with the first excuse. Every one of us is qualified to mediate in a dispute between brothers and sisters in Christ; we can’t bag out of this responsibility by saying we’re not skilled enough.
(e) In fact, we should practice and build up our skills at responsible judgment so we will be ready to judge the world at the end of time!
2. Second set of questions offers proof that everyone should take action in the physical realm, not just the spiritual realm. (v.3)
(a) “Didn’t you know that we will judge angels?”
(b) Maybe you didn’t know that you will judge these awesome spiritual beings.
(c) Hebrews 1:14 tells us that angels are sent to serve us, and Jude 1:6 says that angels will be judged.
(d) So now you know.
(e) And so, if you are going to judge angels, “how much more/why not also” will you judge “things that pertain to this life”? If you can judge spiritual things, you can judge physical, this-worldly things, for the same creator made both, and both run according to the principles of God’s nature. Don’t be afraid to step up to the plate.
3. Third set of questions spans vs. 4-6:
(a) Because the Greek text is confusing here, some versions of the Bible have a question in v.4 and others don’t.
(i) Question marks and other punctuation marks were not part of the original Greek manuscripts, so one has to judge from the context whether it is a question or not.
(ii) In addition, the main verb in v.4 “appoint/seat as judges” (or “lay before” in ESV) is spelled such that it could be taken either:
· as an imperative (giving a command) – i.e. “If you have things to judge between you, seat judges who are of least esteem/little account in the church.” (This doesn’t make any sense to me.)
· or as an indicative (stating a fact) – i.e. “By taking your brother to court to be tried before a non-Christian judge you are making a man who is not esteemed/is of no account/has no standing in the church (because he is not a member) a judge within the church, and you should rightly be ashamed of this.” (I prefer to take it this way.)
(b) Paul asks incredulously, in v.5 if this means that there is not a single wise man in the church with the ability to judge/render a decision/settle a dispute.
(i) This jibe is aimed at the Corinthians who were boasting of their wisdom in 1:5&22.
(ii) The answer, of course, is NO. God does not leave His church bereft of wisdom and unable to function.
C) ILLUSTRATION: Divorce
1. Husband and wife. Disputes start building up. She never heeds what he says. He never listens to her. She is not available for him as a help-mate. When he comes home from work there’s only one thing he wants and she’s not about to give that to him because he never makes any effort to show that he loves her and besides he’s showing an awful lot of attention to his secretary.
2. He says or does something offensive that really gets her goat. She tells her girlfriends at work (who, by the way are not part of her church fellowship) or maybe tells her parents (who have heard her one-sided complaints for years) and they suggest a divorce.
3. She calls a lawyer. The lawyer’s job is to use every bit of evidence as convincingly as possible to prove that she should get a divorce, and he gets paid for it. Reconcilation is counter-productive to the lawyer.
4. Anymore, courts see themselves as merely the formalizers of a decision already made by the husband and wife. There is little effort made to defend marriage if at all possible.
5. Often, by the time a pastor or biblical counselor is called in, things are too far gone in the relationship.
6. It doesn’t have to be this way!
III) What is even better than saints judging?
A) Implied in these first 6 verses is that within the church there should be people available to arbitrate these cases like the Jewish system of Beth Din.
1. Hand out Peacemaker Pledge.
2. This was developed in what is now a PCA church in Montana. Many churches have new members sign this pledge and commit to using arbitration through their church or through Peacemakers’ NPO before going to the civil court system.
3. If someone in the church has done you wrong, don’t start by calling the police (unless it’s imminently life-threatening); rather start by talking with the person directly.
4. If that doesn’t work out, talk with the church leadership about it – ask for help from your brothers in Christ.
5. Read underlined portions of Appendix D of The Peacemaker by Ken Sande to outline conditions in which taking the case to a civil court would be appropriate.
(a) Remedies through the church have been exhausted
(b) The rights you are seeking to enforce are legitimate
(c) Your action has a righteous purpose – to advance God’s kingdom in the lives of you and your opponent.
B) However, Paul goes a step beyond Christian mediation to hit the root of these disputes (v. 7ff)
1. Unforgiveness/gracelessness
(a) Why not rather allow yourself to be wronged and defrauded/cheated?
(i) Ralph Earle, in his Word Meanings in the New Testament noted that “in classical Greek, [the use of the latter term was] chiefly the misappropriation of trust funds.”
(ii) I have had a couple of occasions where a colleague in ministry borrowed my car, drove it so hard the engine exploded, and then left my car broken down on the side of a road in another town for me to deal with. What do you do?
(b) You could just take the loss. This is a legitimate choice:
(i) Mat 5:38-41 NASB "You have heard that it was said, 'AN EYE FOR AN EYE, AND A TOOTH FOR A TOOTH.' (39) But I say to you, do not resist an evil person; but whoever slaps you on your right cheek, turn the other to him also. (40) If anyone wants to sue you and take your shirt, let him have your coat also. (41) Whoever forces you to go one mile, go with him two.” (cf. Rom 12:20)
2. The other half of the problem is perpetrating sinful actions toward others.
(a) These wrong things should not be taking place in the first place for lawsuits to even precipitate!
(b) Ironically, to win at court is to lose in God’s eyes. The Greek word in v.7 for fault/ failure/ defeat was the opposite of Nike – the word for victory. God calls it “complete defeat/utter failure.”
(c) Are you doing anything to wrong or defraud other people?
(i) Often we hurt others unintentionally because we were doing our own thing and weren’t looking out for others.
(ii) If we were to heed Philippians 2 and consider others as more important than ourselves, we would hardly ever have lawsuits!
(iii) But accidents happen and we do foolish things and hurt people. When that happens, let us quickly do all we can to make things right with that other person.
(iv) In the case of Zaccheus (Luke 19), he decided that he had defrauded everyone in town by collecting far more money for himself in the name of collecting taxes for Caesar than he should have, so he decided to make it right by giving away half of his possessions to the poor, and if anyone raised the issue that he had overcharged them by a certain amount, he would pay them four times as much as they said he overcharged them. That’s what it meant for him to make things right. What does it mean for you?
(d) Repent of the things that you have been doing wrong, because God will judge these things.
(i) vs. 9-10 list sins that God will judge by not allowing practicers of these sins to enter the kingdom of God in heaven. These include:
· Adultery and sexual sins, including homosexuality. Anything outside of God’s plan of putting together one man and one woman in marriage is sin, and every sexual relationship with someone other than your spouse harms that other person as well as yourself.
· Idol-worshippers,
· Coveting and Stealing out of greed,
· Drunkenness and abusive speech – Like sexual sin, drunkenness is not a private sin that only affects you; it hurts everyone around you. God will judge it.
(ii) Revelation 21:8 "But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death."
3. So the better solution in interpersonal conflicts is to overlook offenses people do to you and to repent of sin that hurts others.
C) But no
amount of being nice to others will keep you out of hell. The ultimate solution
is God’s salvation through His son, Jesus.
Three phrases in v.11 describe our conversion from sinners who will not
inherit the kingdom of God to saints who will judge the world and judge angels
and inherit God’s kingdom:
1. BUT YOU WERE WASHED
(a) lit. “washed yourselves” (middle voice)
(b) Only other reference in N.T. is Acts 22:16 where Paul recounts his conversion and how he was instructed to “be baptized and wash away your sins” (cf. Job 9:29-32)
2. YOU WERE MADE HOLY/SANCTIFIED
(a) cf. “saints” in 6:1-2 and 1:2
(b) cf. Leviticus 20:26 ‘Thus you are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine.’
(c) John 17:17-19 NASB "Sanctify them in the truth; Your word is truth… (19) For their sakes I sanctify Myself, that they themselves also may be sanctified in truth.”
(d) Acts 26:18 NASB “open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.”
(e) Heb. 10:10 NASB “By this will we have been sanctified through the offering of the body of Jesus Christ once for all… 13:12 Therefore Jesus also, that He might sanctify the people through His own blood, suffered...”
3. YOU WERE JUSTIFIED/MADE RIGHTEOUS
(a) Used in Isaiah 53:11 “the Righteous One, My Servant, will justify the many, As He will bear their iniquities.” cf Micah 7:9
(b) Rom 3:20 NASB “by the works of the Law no flesh will be justified in His sight; for through the Law comes the knowledge of sin. (21) But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, (22) even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; (23) for all have sinned and fall short of the glory of God, (24) being justified as a gift by His grace through the redemption which is in Christ Jesus; (25) whom God displayed publicly as a propitiation in His blood through faith. This was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; (26) for the demonstration, I say, of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.” (cf. Rom 4:5, 5:9, Gal 2:16, Jas 2:21-25)
(c) Tit 3:7 NASB so that being justified by His grace we would be made heirs according to the hope of eternal life.
4. IN THE NAME OF THE LORD JESUS CHRIST AND IN THE SPIRIT OF OUR GOD.
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Date |
21-Dec-08 |
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Call2Worship |
Zec 9:9-16 NASB Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey... (11) As for you also, because of the blood of My covenant with you, I have set your prisoners free from the waterless pit... (16) And the LORD their God will save them in that day As the flock of His people; For they are as the stones of a crown, Sparkling in His land. |
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AscentPsalm |
Come Thou Long Expected Jesus (#196) – Nate accompany with guitar |
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Creed |
1 Corinthians 15:3-4 & I Timothy 3:16 |
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PrayerAdore |
Nate |
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ConfessionText |
Mat 1:21 NASB "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins." |
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PrayerConfess |
Pete Matthews |
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ForgivenessSong |
Hark the Herald Angels Sing – Nate on guitar/Paula on keyboard |
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OT Text |
Isaiah 7:10-16 |
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NT Text
Lector: Josh H. |
Matt 1:18-24 NASB Now the birth of Jesus Christ was as follows: when His mother Mary had been betrothed to Joseph, before they came together she was found to be with child by the Holy Spirit. (19) And Joseph her husband, being a righteous man and not wanting to disgrace her, planned to send her away secretly. (20) But when he had considered this, behold, an angel of the Lord appeared to him in a dream, saying, "Joseph, son of David, do not be afraid to take Mary as your wife; for the Child who has been conceived in her is of the Holy Spirit. (21) "She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins." (22) Now all this took place to fulfill what was spoken by the Lord through the prophet: (23) "BEHOLD, THE VIRGIN SHALL BE WITH CHILD AND SHALL BEAR A SON, AND THEY SHALL CALL HIS NAME IMMANUEL," which translated means, "GOD WITH US." (24) And Joseph awoke from his sleep and did as the angel of the Lord commanded him, and took Mary as his wife, |
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SermonSong |
Lo How a Rose (#221) – String Ensemble |
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SermonText |
1 Corinthians 6:1-11 - Can I Sue You? |
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PrayerSupplication |
Chip |
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CommPrepSong |
God Rest Ye Merry, Gentlemen (#211) – String Ensemble |
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CommunionText |
Mat 26:26-29 NASB While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, "Take, eat; this is My body." (27) And when He had taken a cup and given thanks, He gave it to them, saying, "Drink from it, all of you; (28) for this is My blood of the covenant, which is poured out for many for forgiveness of sins. (29) "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom." |
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CommunionSong |
Silent Night – a cappella |
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Benediction |
Luk 1:76-79 NASB "And you, child, will be called the prophet of the Most High; For you will go on BEFORE THE LORD TO PREPARE HIS WAYS; (77) To give to His people the knowledge of salvation By the forgiveness of their sins, (78) Because of the tender mercy of our God, With which the Sunrise from on high will visit us, (79) TO SHINE UPON THOSE WHO SIT IN DARKNESS AND THE SHADOW OF DEATH, To guide our feet into the way of peace." |
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ClosingSong |
Gloria Patri |
First Corinthians 6
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1 τολμαPAI-3S τιςX-NSM ‘υμων2GP πραγμαASN εχωνPAP-NSM προς τον ‘ετερονA-ASM κρινεσθαιPPN επι των αδικωνGPM και ουχι-I επι των ‘αγιων |
1 Dare any of you, having a matter against another, go to law before the unjust, and not before the saints? |
1 Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints? |
1 When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? |
1 Does any one of you, when he has a case against his neighbor, dare to go to law before the unrighteous and not before the saints? |
1 If any of you has a dispute with another, dare he take it before the ungodly for judgment instead of before the saints? |
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2 η ουκ-N οιδατεRAI-2P ‘οτι ‘οι ‘αγιοι τον κοσμονASM κρινουσινFAI-3P και ειCOND εν ‘υμιν2DP κρινεταιPPI-3S ‘ο κοσμοςNSM αναξιοιNPM εστεPAI-2P κριτηριωνGPN ελαχιστωνA-GPN-S |
2 Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? |
2 Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters? |
2 Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? |
2 Or do you not know that the saints will judge the world? If the world is judged by you, are you not competent to constitute the smallest law courts? |
2 Do you not know that the saints will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? |
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3 ουκ-N οιδατεRAI-2P ‘οτι αγγελουςAPM κρινουμενFAI-1P μητι-I γε βιωτικαA-APN |
3 Know ye not that we shall judge angels? how much more things that pertain to this life? |
3 Do you not know that we shall judge angels? How much more, things that pertain to this life? |
3 Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! |
3 Do you not know that we will judge angels? How much more matters of this life? |
3 Do you not know that we will judge angels? How much more the things of this life! |
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4 βιωτικαA-APN μεν ουν κριτηριαAPN εαν εχητεPAS-2P τους εξουθενημενους RPP-APM εν τηDSF εκκλησιαDSF τουτουςAPM καθιζετεPAI/M-2P |
4 If then ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the church. |
4 If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge? |
4 So if you have such cases, why do you lay them before those who have no standing in the church? |
4 So if you have law courts dealing with matters of this life, do you appoint them as judges who are of no account in the church? |
4 Therefore, if you have disputes about such matters, appoint as judges even men of little account in the church! |
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5 προς εντροπηνASF ‘υμιν2DP λεγωPAI-1S ‘ουτως ουκ-N ‘ενιPAI-3S εν ‘υμιν ουδεις#-N σοφοςNSM ‘οςR-NSM δυνησεταιFDI-3S διακριναιAAN ανα μεσονA-ASN του αδελφου αυτου |
5 I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren? |
5 I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren? |
5 I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, |
5 I say this to your shame. Is it so, that there is not among you one wise man who will be able to decide between his brethren, |
5 I say this to shame you. Is it possible that there is nobody among you wise enough to judge a dispute between believers? |
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6 αλλα αδελφος μετα αδελφου κρινεταιPPI-3S και τουτοNSN επι απιστων |
6 But brother goeth to law with brother, and that before the unbelievers. |
6 But brother goes to law against brother, and that before unbelievers! |
6 but brother goes to law against brother, and that before unbelievers? |
6 but brother goes to law with brother, and that before unbelievers? |
6 But instead, one brother goes to law against another—and this in front of unbelievers! |
First Corinthians 6
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7 ηδη μεν [ουν] ‘ολωςADV ηττημαNSN ‘υμιν εστινPAI-3S ‘οτι κριματαAPN εχετεPAI-2P μεθ’ εαυτωνF-2GPM δια τιI-ASN ουχι-I μαλλονADV αδικεισθεPPI-2P δια τιI-ASN ουχι-I μαλλονADV αποστερεισθε PPI-2P |
7 Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? why do ye not rather suffer yourselves to be defrauded? |
7 Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated? |
7 To have lawsuits at all with one another is already a defeat for you. Why not rather suffer wrong? Why not rather be defrauded? |
7 Actually, then, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? |
7 The very fact that you have lawsuits among you means you have been completely defeated already. Why not rather be wronged? Why not rather be cheated? |
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8 αλλα ‘υμεις2NP αδικειτεPAI-2P
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8 Nay, ye do wrong, and defraud, and that your brethren. |
8 No, you yourselves do wrong and cheat, and you do these things to your brethren! |
8 But you yourselves wrong and defraud--even your own brothers! |
8 On the contrary, you yourselves wrong and defraud. You do this even to your brethren. |
8 Instead, you yourselves cheat and do wrong, and you do this to your brothers. |
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9 η ουκ οιδατεRAI-2P
‘οτι αδικοιNPM
θεου βασιλειανASF
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9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, |
9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, |
9 Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality, |
9 Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, |
9 Do you not know that the wicked will not inherit the kingdom of God? Do not be deceived: Neither the sexually immoral nor idolaters nor adulterers nor male prostitutes nor homosexual offenders |
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10 ουτε-N κλεπταιNPM
ουτε
πλεονεκταιNPM
ου μεθυσοιNPM
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10 Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. |
10 nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. |
10 nor thieves, nor the greedy, nor drunkards, nor revilers, nor swindlers will inherit the kingdom of God. |
10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. |
10 nor thieves nor the greedy nor drunkards nor slanderers nor swindlers will inherit the kingdom of God. |
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11 και ταυταNPN τινεςX-NPM ητεIAI-2P αλλα απελουσασθεAMI-2P αλλα ηγιασθητεAPI-2P αλλα εδικαιωθητε API-2P εν τω̢ ονοματιDSN του κυριου [‘ημων Ιησου Χριστου] και εν τω̢ πνευματιDSN του θεου ‘ημων |
11 And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. |
11 And such were some of you. But you were washed, but you were sanctified, but you were justified in t. name of the Lord Jesus and by the Spirit of our God. |
11 And such were some of you. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. |
11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. |
11 And that is what some of you were. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God. |